Suicide in Torah Law: A Grave Prohibition, Even in Times of Suffering

Understanding Suicide in Torah Perspective

What does Torah law say about suicide? This article explains the serious spiritual consequences of taking one’s own life, even in cases of emotional or physical suffering. Drawing from halachic sources and powerful Talmudic stories, it clarifies why life is not ours to end — and how even a moment of suffering has eternal value.

To properly understand this, we must address a tragic misconception, one that has crept in with ideas foreign to Torah values. There are those who feel that if a person suffers deeply — whether from crushing debt, painful illness, or mental anguish — and chooses to end their life, then perhaps their act should be understood, even excused. They claim it’s not a sin, just an expression of despair.

This view, however emotionally sympathetic it may seem, is in direct contradiction to the teachings of the Torah. According to halachah, a person’s soul belongs entirely to Hashem, and only He has the authority to determine the moment of death. As it is written, “No man has power over the day of death” (Kohelet-Ecclesiastes 8:8).

A Talmudic Story of Faith Under Fire

The Talmud (Avodah Zarah 18a) tells of a time when the Roman government decreed that teaching Torah was punishable by death. Torah knowledge was fading fast from among the Jewish People, as no one dared to teach openly — no one, that is, except Rabbi Chanina ben Teradyon.

Undeterred by the danger, he would travel from place to place with a Torah scroll in his arms, teaching Torah to the masses. One day he met Rabbi Yosei ben Kisma, a highly respected figure, even with the Roman authorities. Rabbi Yosei asked him, “Why do you endanger your life by continuing to teach Torah? Heaven has decreed this government its power, and you’re defying it!”

Rabbi Chanina answered, “I cannot allow Torah to be forgotten from Israel. From Heaven, they will have mercy.”

Rabbi Yosei responded, “I’m giving you sound reasoning, and you reply with ‘From Heaven, they’ll have mercy’? I wonder if they won’t burn you together with your Sefer Torah!”

At this point, Rabbi Chanina asked a critical question: “If I am wrong to put myself in danger like this, does that mean I have no share in the World to Come? After all, someone who takes his own life has no portion in the next world.”

Rabbi Yosei answered, “May my portion be with yours, and my fate like your fate.” According to traditional rabbinic interpretation, this was a clear confirmation that Rabbi Chanina’s self-sacrifice was not only permitted, but meritorious.

Dying with Sanctity: Rabbi Chanina’s Final Moments

Eventually, the Romans did arrest Rabbi Chanina. They sentenced him to be burned alive, and to prolong his suffering, they placed wet sponges around his heart. As the fire burned, the Roman executioner said, “Rabbi, why are you prolonging your agony? Open your mouth so the flames can enter more quickly and end your suffering!”

Rabbi Chanina replied, “Let Him who gave me my soul take it. I will not harm myself.” Even in his final moments, he refused to do anything that would hasten his death.

The executioner, moved by his faith, offered to remove the wet sponges — on one condition: “Promise me, Rabbi, that I will merit a share in the World to Come.” Rabbi Chanina answered, “I promise.” The executioner removed the sponges, and both he and Rabbi Chanina died together in the flames, Rabbi Chanina with a Torah scroll in his arms.

Torah’s Stance on Suicide: Not Ours to Take

From this story, we see how severe the prohibition against suicide is. The Sages ruled that one who takes their own life forfeits their share in the World to Come. While the Heavenly Court undoubtedly takes a person’s suffering into account when judging their soul, that does not remove the essential gravity of the sin.

The poskim (halachic authorities) were so strict about this matter that they ruled that we do not sit shivah for someone who took their own life, we do not tear garments in mourning, and we do not observe the usual customs of bereavement. This reflects the spiritual severity of the act, not a lack of compassion for the suffering person.

That is true in the general case; however, each case must be examined individually. There are times when mourning is permitted, especially when there is reason to believe the person was not fully mentally competent at the time of the suicide. But the general principle remains: taking one’s own life is a grave transgression.

What About Euthanasia?

Similar to this is the case of someone who authorizes doctors to hasten the death of a terminally ill patient. According to halachah, this too is considered murder. No one — not even a doctor — has the right to end a human life, even when that life is filled with suffering.

Some mistakenly think this is an act of kindness. In truth, the Talmud teaches that, “The best of doctors is destined for Gehenom” — a warning to those who overstep the bounds of Torah in their medical decisions. Every moment of life, even one filled with pain, is precious beyond measure, as it can atone for sins and elevate the soul.

Every second of suffering is calculated by Heaven for the person’s ultimate benefit and eternal peace in the World to Come. Of course, in complicated medical cases involving end-of-life care, a qualified Torah scholar who specializes in halachic medical ethics should be consulted.

Choosing Life: The Torah’s Call Even in Darkness

In a world where pain and despair can cloud judgment, the Torah calls us back to the eternal truth: life is sacred. However deep the suffering, our souls are not ours to take — they belong to the Creator. Each breath is an opportunity for connection, for repentance, for growth. Even the heaviest moments carry meaning that transcends this world. The Torah urges us to choose life — not only in ease, but especially in struggle — because in choosing life, we choose Hashem.